---
title: "靈峰蕅益大師宗論 · 書二"
description: "靈峰蕅益大師宗論是明末高僧智旭的著作。明末佛教面臨內部僵化與外部挑戰，智旭大師立足天台宗，主張禪教律淨融合，回應時代弊病。該書匯集其書信、註疏與開示，系統闡述性相融通、淨土為歸的佛學思想，強調解行並進與實踐修行。作為中國佛教史上承先啟後的巨著，它深刻影響了後世漢傳佛教的發展，尤其對淨土宗的推廣貢獻卓著，被尊為淨土宗第九祖的智旭，其思想透過此論成為明清佛教的重要指南。"
url: "https://rushiwowen.co/en/r/cmgn46hxh0o8bk104qwwdhkw2"
---
### 書二
> Chapter 2
簡韓茂貽《紫柏集》點完。此老以博地凡夫，力戰煩惱魔軍，一生取辦，真踞地獅子，透網金鱗也。今觀其法語，精悍決裂，猶足令頑夫廉、懦夫立，柔情媚骨，不覺冰消瓦解。幸細細留心，必羹牆寤寐見之。
> To Han MaoyiI have finished punctuating the \*Zibai Collection\*. This elder, though an ordinary person in the world, fought fiercely against the demonic army of afflictions and achieved realization within a single lifetime. He was truly a lion who dominated the earth, a golden fish that broke through the net. Now, when we read his dharma teachings, they are so sharp and decisive that they can still make the greedy honest and the cowardly brave. Soft emotions and flattering attitudes will, without our notice, melt away and dissolve. I hope you will carefully and deeply study them, so much so that you see him in your dreams.
復九華常住向年托跡寶山，於一切精律行者，作地藏大士想，即一二不拘小節者，亦作志公、濟顛等想。聖道場地，龍蛇混雜，凡聖交參，不敢以牛羊眼妄測，自招無閒重罪也。適聞山中，稍稍搆難，雖大菩薩示現作略，然經云「寧破千佛戒，莫與外人知。」又世典云「胡越人相為讎敵，及乘舟遇風，則相救如左右手。」九華實地藏慈尊現化地，山中大眾，無非地藏真實子孫，不知歷幾劫修行，到此名山福地，乃為小小一朝之忿，遂使智不若胡越同舟，非所謂一芥翳天，一塵覆地者邪？不肖智旭，少時無知，毀謗三寶，罪滿虛空，仗地藏大士，深慈厚願，拔我邪見，令廁僧流，故今日稱地藏孤臣。山中大眾，皆吾幼主，臣無輕君之念，而有諫君之職，惟是誠惶誠恐，稽首，頓首，遙向寶山，披陳忠告。惟願眾師，各各捨是非人我之心，念法門山門之體，同修無諍三昧，永播大士道風。古人云：「官不容鍼，私通車馬。」又云：「家無小人，不成君子。」縱有，實非大士真正眷屬，亦須慈恕，令其漸種善根可也。
> Addressing the Nine-Hua CommunityIn previous years, when I relied on this sacred mountain, I regarded all those who diligently follow the precepts as manifestations of Earth Store Bodhisattva, and even those who occasionally disregarded minor rules as similar to Venerable Zhi Gong or Ji Dian. A sacred site is a place where dragons and snakes mingle, where ordinary beings and sages intermingle. I dare not judge with common eyes, for that would invite the endless suffering of Avici Hell. Recently, I've heard of some minor conflicts arising on the mountain. Though great bodhisattvas may manifest through such actions, the scriptures say: "Better to break a thousand precepts of the Buddha than to let outsiders know." A worldly text also states: "Even enemies from distant lands, when caught in a boat in a storm, will rescue each other like left and right hands." Nine-Hua is truly the sacred ground where Earth Store Bodhisattva manifests his compassionate presence. The entire community here consists of his genuine spiritual descendants. After countless eons of practice, you have arrived at this famed mountain of blessings—yet you allow the fleeting anger of a single morning to render your wisdom inferior to that of erstwhile enemies on a shared boat. Is this not like a single mustard seed blocking the sky, a single speck of dust covering the earth? I, Zhi Xu, ignorant in my youth, slandered the Three Jewels, my offenses filling the sky. But thanks to Earth Store Bodhisattva's profound compassion and vast vows, I was pulled from false views and allowed to join the monastic community. Today, I call myself a humble servant of Earth Store. The community on the mountain is like my young lord. Though I have no thought of belittling my lord, I have the duty to offer counsel. In all reverence, I bow my head low, facing the sacred mountain from afar, to offer this loyal plea. May all venerable teachers abandon their minds of right and wrong, self and other. Cherish the essence of the Dharma and the Sangha. Together, cultivate the samadhi of non-contention, and forever propagate the great bodhisattva's path. An ancient saying goes: "Officials cannot admit a needle, yet privately carts and horses pass through." Another says: "Without small people in the household, there can be no true gentleman." Even if there are those who are not genuine disciples of the great bodhisattva, they must still be treated with compassion and forgiveness, allowing them gradually to plant roots of goodness.
與王季延淨業障經，的是佛說，毫無可疑。請試言之。佛廣度一切眾生，如大醫王，亦如大仙，能起必死之證，非循行數墨者可思議也。《大般涅槃》，為阿闍世王懺罪，與此經同。所謂實相懺，無生懺，直枯罪源，罪流自涸。如翻大地，樹何所依？《大佛頂經》云「卻來觀世閒，猶如夢中事，摩登伽在夢，誰能留汝形。」又云「尚無不殺不盜不婬，何況更有殺盜婬事？」皆是此旨。良由阿闍世王，與今無垢光比丘，及過去勇施比丘，此三人慚愧恐怖，急切悔過之心無異，故對治妙藥，亦無異耳。良醫於無名腫毒，初炙不痛者，炙至極痛而止；初炙即痛者，炙至不痛乃止。不如是，病不能療也。毗尼藏中，訶破戒為斷頭法，是不痛者炙令極痛；此經及《大涅槃經》，明罪性本空，是極痛者炙令不痛。如是妙法，但為無知誤犯者作救命神丹，非為談空行有者資牙慧口實。所云觀於犯即是不犯等者，只此觀之一字，幾許慧解，幾許功夫。譬如鑽木出火，火出則木必盡，儻犯戒心分毫未盡，豈名觀於犯即不犯哉？固知此經，真大乘圓頓無上法門，秖就路還家，不改絃易轍，與《華嚴》、《法華》、《涅槃》等經同一線索，是故能令犯者聞之，罪根永拔，未犯聞之，永不復犯。譬如靈丹一粒，不論有病無病，但肯服之，可輕身遐舉，何止延年益壽而已。儻讀此經，不永離婬殺等事，與不讀一般。如遇靈丹不服，身嬰重病，豈靈丹卻致病邪？設無慚人，欲援為例，請語曰：「汝犯戒，亦如二比丘出不得已乎？既犯後，如二比丘恐怖發露，急切求哀乎？縱求哀，如二比丘，遇佛菩薩為說法乎？縱聞此法，如二比丘隨文入觀，頓悟無生，婬心永斷乎？」彼達法空已，婬習永除，一成佛於未來，一成佛於現在。然殺人之報，或因中即償，或成佛方受，如金槍頭痛，理必有之。善夫，古人曰：「如何是本來空？業障是。如何是業障？本來空是。」故知大徹悟人，但可不墮地獄，決無不償夙債之理。師子尊者、神光大師、僧肇、巖頭等，歷歷可據。非遍閱大藏，深明教眼宗眼，未可輕議也。至現在無垢光比丘，偶與過去無垢光佛同名，如觀世音菩薩，與古觀音佛同名，迦葉比丘，與古迦葉佛同名，柰何混而一之。所云《開元》附秦錄者，唐開元重敘藏目，偶失譯師之名，相傳姚秦時譯，仍附秦錄，藏經失譯名者頗多，未必皆偽，不當以此為責。嗚呼！末世狂禪，罕知教典，依文解義法師，又無真正手眼，鼠唧鳥空，遍於寰宇，居士能如此留心，可謂優曇缽華矣。然真正經王，須闡幽旨，以示未聞，方見維摩大士作略。儻麤浮涉獵，輒云可疑，魔王聞之，踴躍歡喜，關係亦不小也。
> \*Reply to Wang Jiyan on the Sutra of Purifying Karmic Obstacles\* The Sutra of Purifying Karmic Obstacles is undoubtedly the Buddha's words, with no room for doubt—allow me to explain. The Buddha liberates all beings universally like a great physician king or a great immortal, capable of curing even fatal illnesses—something far beyond the comprehension of those who merely chant texts mechanically. In the \*Mahāparinirvāṇa Sūtra\*, the Buddha purifies the karmic offenses of King Ajātaśatru, sharing the same principle as this sutra. This is what is called "repentance through realizing ultimate reality" and "repentance through realizing birthlessness"—it directly cuts off the root of sin, and the flow of sin naturally dries up. Just as when the earth is overturned, how can a tree remain standing? The \*Śūraṅgama Sūtra\* says: "When you return to observe the world, it is like a dream; Mātaṅgī's daughter is in a dream—how can she detain your form?" It also says: "There is not even non-killing, non-stealing, or non-licentiousness—how could there be acts of killing, stealing, or licentiousness?"—all pointing to this very principle. This is because King Ajātaśatru, the present monk Ābhāsa (Radiant Light), and the past monk Vīryadatta (Strenuous Giving)—these three individuals shared identical minds of shame, fear, and urgent remorse—thus the miraculous remedy for their condition was also identical. A skilled physician treats an unnamed swelling or poisoning: if it initially feels no pain when cauterized, he cauterizes until great pain arises; if it initially feels pain, he cauterizes until the pain stops. Without this, the illness cannot be cured. In the Vinaya canon, breaking precepts is condemned as "cutting off the head"—this is the method of cauterizing until great pain arises when there is no initial pain. This sutra and the \*Mahāparinirvāṇa Sūtra\* clarify that the nature of sin is fundamentally empty—this is the method of cauterizing until pain stops when there is initial pain. Such a wondrous Dharma is solely a life-saving elixir for those who err through ignorance, not a verbal trick for those who talk about emptiness while practicing attachment to existence. The statement "contemplating violation as non-violation" requires a deep understanding and sustained effort, just like drilling wood to make fire—when the fire arises, the wood must be consumed. If even a trace of the mind of violating precepts remains, how can it be called "contemplating violation as non-violation"? Thus it is clear: this sutra is truly the supreme, perfect, and sudden teaching of the Great Vehicle. It takes the very path of returning home without changing course, following the same thread as sutras like the \*Avataṃsaka\*, \*Lotus\*, and \*Mahāparinirvāṇa\*. Therefore, those who have violated precepts, upon hearing it, have their roots of sin permanently uprooted; those who have not violated precepts, upon hearing it, will never violate them again. This is like a single elixir pill—whether one is sick or healthy, if one is willing to take it, it can lighten the body and enable one to soar high, not merely extend lifespan. If someone reads this sutra but does not permanently abandon licentiousness, killing, and so forth, it is just like reading nothing at all—like encountering a divine elixir but refusing to take it, then falling gravely ill—how could the elixir itself cause illness? If a shameless person tries to use this sutra as an excuse, ask them: "Did you break the precepts out of unavoidable necessity, like those two monks? After breaking them, did you feel terror and confess, urgently begging for mercy? Even if you begged for mercy, did you meet a Buddha or Bodhisattva who taught you the Dharma? Even if you heard this Dharma, did you follow the text and enter contemplation, suddenly realizing birthlessness, with your licentious mind forever cut off?" Only after one realizes the emptiness of dharmas is the habit of licentiousness permanently eradicated—one monk attained Buddhahood in the future, the other in the present. Yet the karmic retribution for murder must still be repaid—either during the causal stage or after enlightenment—like the Buddha's headaches from a golden spear. Principle inevitably brings consequence. As an ancient wisely said: "What is original emptiness? Karmic obstructions are. What are karmic obstructions? Original emptiness is." Thus it is known that a greatly awakened person may avoid falling into hell but certainly cannot avoid repaying past debts—witness the clear examples of Venerable Siṃha, the Great Master Shén Guāng, Sēng Zhào, Yántóu, and others. One cannot casually discuss this without thoroughly reading the entire canon and deeply understanding both the doctrinal and meditative perspectives. As for the current monk Ābhāsa having the same name as the past Buddha Ābhāsa—this is like Guanyin Bodhisattva sharing the name with the ancient Buddha Guanyin, or Kāśyapa the monk sharing the name with the ancient Buddha Kāśyapa. Simply different beings with the same name—do not confuse them as one. Regarding the statement that this sutra was appended to the \*Qín translation catalogue\* in the \*Kāiyuán Era Catalogue\*—in the Tang Dynasty, when the \*Kāiyuán Era Catalogue\* was compiled, the translator's name was accidentally lost. It was traditionally attributed to the \*Yáo Qín\* period and thus appended there. There are many sutras in the canon with lost translator names—not all are forgeries—so one should not criticize on this basis. Alas! In these degenerate times, arrogant adherents of the sudden teaching rarely know the scriptures; Dharma-masters who explain the texts literally lack true insight. The "chirping of mice and cawing of empty crows" resounds everywhere. For you, layperson, to be so attentive to this is like a blooming Udumbara flower. Yet the true King of Sutras must reveal its profound meaning to those who have not heard it, so that we may see the skill of the Great Being Vimalakīrti. If one merely skims superficially and hastily declares it dubious, the demons will hear this and leap with joy—such consequences are by no means trivial.
與忍草身病易治，心病難遣。古云：「克己須從性偏難克處克將去。」慈雲大師亦云：「行人各有無始惡習，速求捨離。當自觀察，何習偏重，訶棄調停，取令平復，勿使行法，唐喪其功。」夫惡習，豈惟殺盜婬妄而已，二六時中，四威儀內，苟可動人念頭者，最能折福損壽也。
> 与忍草While physical illness is easy to cure, the sickness of the mind is hard to dispel. An ancient saying goes: "To overcome oneself, one must start from the place where one's stubborn nature is hardest to overcome." Master Ciyun also said: "Every practitioner has deep-rooted bad habits from beginningless time. One should quickly seek to abandon them. Observe yourself — which habit is strongest? Reprimand it, discard it, balance it, and aim to bring it to peace. Do not let your practice go to waste by engaging in unwholesome deeds." Now, "bad habits" are not limited to killing, stealing, sexual misconduct, or lying. In every moment of the day, within all four postures, anything that stirs up wandering thoughts in others can most diminish one's blessings and shorten one's life.
復吳聿修青龍鈔，豈可與《妙蓮玄文》同年而語。蓋未悟時，搜索擬議，決無當大道。故德山云：「窮諸玄辯，似一毫置於太虛；竭世樞機，似一滴投於巨壑。」丈夫出詞吐氣，真實不欺如此，可謂太煞明白，何反代為瞞昧，妄擬於如虛空如大海之《玄文》，且疑一燒一不燒邪？末世迷人看語錄，往往有此等惡習，不思比擬稍失當，《金剛》、《法華》皆可燒矣。謗法之罪，亦大可畏哉。請燒卻德山手中陳腐枯藤，此一言之失，不難知也。
> To Wu Yuxiu The Qinglong Commentary cannot be mentioned in the same breath as the Profound Text of the Lotus Sutra. Before enlightenment, no amount of intellectual speculation and analysis can ever hit the mark of the ultimate truth. That's why Deshan said: "All the profound dialectics in the world are like placing a single hair in the vastness of space; exhausting the world's deepest insights is merely like dropping a single drop of water into the great ocean." When a true man speaks, he speaks honestly and truthfully like this. This couldn't be clearer—so why do you deliberately confuse things, absurdly comparing it to the Profound Text that is as boundless as emptiness and as immense as the ocean, with such misguided doubt about whether one text should be burned and the other not? Unfortunately, confused people in these degenerate times have this terrible habit when reading the sayings of the ancients. They don't think through the consequences of improper comparison—if you take it too far, even the Diamond Sutra and the Lotus Sutra could be considered burnable. The sin of slandering the Dharma is indeed most fearsome. I suggest you discard that old withered vine Deshan used in his teachings. The mistake in these sophistries is not hard to see.
復閻淨士文字性空，故淹貫三藏，元無一字，非以不識一丁為無字也。末世無聞比丘，借達磨不立文字，以掩其拙，亦可嗤矣。非知之艱，行之維艱，固然，又復應知非行之艱，知之更艱，不知而行，墮坑落塹。《佛頂》十卷，最勖修行，而以先開圓解為最初方便。《圓覺經》，文殊普賢二章，亦先開解。《大乘止觀》、《摩訶止觀》等書，無不皆然。參於學問思辨篤行之旨，若合符節矣。修行之法，如調琴絃，緩則不鳴，急則聲絕，勿忘勿助，庶循循進道也。正修行路，必以空觀為主，痛快直捷，莫若毗舍浮佛半偈，熟讀默思，使淪骨浹髓。《紫柏全集》，幸覓觀之，得此法印，可辨邪正，不被今時邪師所誤矣。
> In the Pure Land, words by nature are empty. Thus, mastering the entire canon ultimately reveals not a single word. This is not the same as being illiterate and claiming ignorance constitutes no words. In the latter days, disengaged monks borrow Bodhidharma’s teaching of "no dependence on words" to mask their ineptitude. How laughable! It is not that knowledge is difficult but practice is—that goes without saying. Yet we must also recognize: it's not that practice is difficult but knowledge is even harder. Without understanding, practice leads straight into pits and traps. The \*Shurangama Sutra\* in ten volumes strongly emphasizes cultivation, yet it prioritizes first attaining a rounded understanding as the initial expedient. The \*Sutra of Perfect Enlightenment\* also begins with chapters on Manjushri and Samantabhadra, which focus on opening understanding. Texts like \*The Great Vehicle Cessation and Contemplation\* and \*The Great Calming and Contemplation\* all follow the same pattern. This aligns perfectly with the principle of "learn, question, reflect, discern, and earnestly practice." The path of cultivation is like tuning a zither: too loose produces no sound, too tight snaps the string. Neither force it nor neglect it—thus you can advance step by step along the Way. The true path of practice must take emptiness-contemplation as its foundation. For direct and swift progress, nothing surpasses Vishvabhu Buddha’s half-verse. Read it thoroughly, reflect on it silently, until it permeates your very bones and marrow. Seek out the \*Complete Works of Zibo\* if possible. Once you obtain this Dharma-seal, you can distinguish true from false and avoid being misled by the false teachers of today.
與智龍顛沛患難，是煆煉佛祖英靈漢一大爐鞴。能受煆煉，便如松柏，歷歲寒而逾堅；不受，則如夏草春花，甫遇風霜，頹靡無似矣。夫松柏花草，稟質不同，不可強也。現前一念靈明心性，豈有定質？只貴當念自立，將身心世界一眼覷破，平日晏安粥飯習氣一力放下，便向刀山劍樹遊戲出沒，有何艱險？縱身心世界情見放不下，而身心世界未嘗不是空花，縱晏安粥飯習氣除不得，而業運臨頭，何處保得晏安粥飯如意？千經萬論，皆磨礱習氣之具，習氣不除，學問何益？不能親明師良友，受惡辣鉗錘，徒覓幾部好佛法，靜靜閑坐，燒香啜茗，而披閱之。此措大學問，尚不可為世閒聖賢，況佛祖哉。佛祖可如此悠悠而得，善財、常啼真千古極拙人矣。何為《華嚴》、《般若》之榜樣也。
> With ZhilongTimes of hardship and adversity are a great crucible for tempering a Buddha or a heroic spiritual practitioner. Those who can endure this tempering become like pine and cypress, growing stronger through the winter cold; those who cannot are like summer plants and spring flowers, which collapse at the first touch of wind and frost. Pine and cypress differ from flowers and plants in their inherent nature, and this cannot be forced. Yet the present moment's single, luminous mind-nature—does it have a fixed substance? What matters is to rely on this present moment, to see through the world of body and mind at a single glance, to put down completely your everyday habits of comfort and ease—and then you can freely move through mountains of swords and forests of spears. What danger or difficulty is there? Even if you cannot set aside your attachments to body, mind, and world, they are still no more than flowers in the sky. Even if you cannot remove your habits of comfort and ease, when the force of karma descends upon you, where can you guarantee such comfort will remain? The thousands of sutras and countless teachings are all tools to grind away your habits. If the habits remain, what use is learning? If you cannot draw close to a wise teacher and good friend, enduring their fierce and harsh training, and instead merely seek out some fine Buddhist scriptures to quietly read while sitting at leisure, burning incense and sipping tea—this is the scholarship of a pedant. Such learning cannot even make you a sage or worthy in the mundane world, let alone a Buddha. Can a Buddha be attained so carelessly? If so, then Sudhana and Sadāprarudita would be the greatest fools of all time. How could they serve as models of the \*Avataṃsaka\* and \*Prajñāpāramitā\* traditions?
與體境出家大丈夫事，非王侯將相所能。然不難有始，難於有終。故因果之邪正，必四句料簡，應日慎一日，臨深履薄，期到真實受用處，萬勿大膽麤心，中塗狂惑，從袈裟下失人身也。切囑切囑。
> Renouncing the household life is a matter for a great man, something not even kings, nobles, or generals can achieve. Yet it is not difficult to begin; it is difficult to see it through to the end. Therefore, one must distinguish between authentic and misguided causes and effects, which can be understood through the Four-Phrase Analysis. Each day, you should be more cautious than the last, as if walking on thin ice or treading over a deep abyss—striving until you reach genuine realization. Never be reckless or impetuous, or fall into confusion halfway along the path, and lose your human existence beneath the monastic robe. This is a heartfelt plea.
寄丁蓮侶淨土一門，有名無義久矣。居士躬行實踐，為緇素標榜，此阿彌願光所映發也。但末世往往視作曲為中下，不知其至圓至頓，普被三根。須將《妙宗鈔》及《西方合論》二書，深玩熟思，庶可破邪計耳。
> To Dharma Friend Ding LianThe Pure Land path has long existed in name only, without its true meaning being practiced. You, dear layperson, embody it through genuine practice, setting a model for monks and laity alike — this is the radiant illumination of Amitabha's vow. However, in these degenerate times, people often mistake it as a makeshift teaching for those of lesser capacity, not realizing it is the most supreme and swiftest path, universally suitable for all three levels of practitioners. You must deeply ponder and thoroughly contemplate the two texts, \*The Essential Methods of Mindfulness\* and \*The Treatise on the Western Pure Land\*, to dispel such biased views.
復轉依指戒生來，具見接引。然納是岳武穆，非淮陰侯也。用九一向麤浮，墮時文惡窠臼裏。大乘性相，都作語言文字會去，待被禪宗菲薄，方思結制觀心。觀心之法，甚不易言。近代宗門，多發足問津，唯台衡知津發足，修證塗轍，不啻什伯相倍。只恐不是教下真種草，真種豈被禪宗菲薄，亦豈畏菲薄者？若是台宗真種，世語外籍，皆不相違，豈有輕唯識而不屑學者？可憐眾生情見封迷，絕無超方手眼，才入台宗，便染台宗重病；才入禪門，便染禪門重病。未得清，先得隘，未得和，先得不恭，求不沒於時流者幾何人。大丈夫出家，不拌二三生埋頭徹底，輒希十年二十年後，弘教揚宗，修天爵以邀人爵，終必亡而已矣。
> Taking refuge in the Teaching as the precepts arise, one fully experiences the guiding hand of compassion. But accepting this is like recognizing Yue Wumu, not like recognizing the Marquis of Huaiyin. The "Nine" has always been superficial and frivolous, falling into the rotten rut of contemporary literature. The nature and characteristics of the Mahayana are all interpreted as mere words and language, and only when one is dismissed by the Chan School does one think of binding the mind in contemplation. The method of mind-contemplation is very difficult to express in words. In the modern Chan School, many set out to seek the ford, but only the Tiantai School knows the ford and charts the course, which is hundreds of times more advanced. The only fear is that it is not the true seed of the Doctrinal School; how could a true seed be dismissed by the Chan School, or fear dismissal? If one is a true seed of the Tiantai School, worldly speech and external texts are all not contradictory; how could one slight the Consciousness-Only School and find it unworthy of study? Pitiful beings, blinded by their own views, completely lack the vision and means to transcend; as soon as they enter the Tiantai School, they catch its serious illness; as soon as they enter the Chan gate, they catch its serious illness. Before attaining purity, they become narrow; before attaining harmony, they become disrespectful. How many are there who seek not to be lost in the currents of their time? A great person leaves home, not unwilling to spend two or three lifetimes buried deeply in thorough practice, yet they immediately expect to propagate the Dharma and extol the School in ten or twenty years, cultivating heavenly virtue to seek human honor, but this will only end in loss.
復程用九圓頓行人，春夏秋冬，無非觀心之期，晝夜六時，無非觀心之會，行住坐臥，無非觀心之事，說法聽法，無非觀心之緣。若必待冬期結制而後觀心，則三時講演，仍說食數寶矣。講聽時不與心觀相應，觀心時亦決不與教理相應。若是縱百春夏秋講經，百冬觀心，到底是兩橛事。書生麤浮領略，無超方出格知見，出言鄙陋，從來可歎。經云「人命在呼吸閒。」儒云「才說姑待明日，便不可也。」唯居士一向不肯當下隨文入觀，妄謂一切人皆不能當下隨文入觀耳。當痛思力改，莫作矮子看戲文句當也。
> A practitioner of the Perfect and Sudden path finds that spring, summer, autumn, and winter are all occasions for mind-contemplation; the six periods of day and night are all gatherings for mind-contemplation; walking, standing, sitting, and lying down are all activities of mind-contemplation; and speaking or listening to the Dharma are all conditions for mind-contemplation. If one waits until the winter retreat to begin mind-contemplation, then the lectures given during the other three seasons amount to nothing more than counting the food in someone else's bowl or engaging in empty talk. When lecturing and listening are not aligned with mind-contemplation, then the time spent in mind-contemplation will also never be in harmony with the teachings and principles. Even if one spends a hundred spring-summer-autumn sessions lecturing on the sutras and a hundred winter retreats on mind-contemplation, in the end, these remain two separate, disconnected affairs. Scholars tend to have a superficial and hasty understanding, lacking the profound and unconventional insight needed to transcend ordinary views. Their speech is vulgar and shallow—this has always been a regrettable matter. The sutra says, "A person's life is within a single breath." The Confucians say, "If you simply say 'I'll wait until tomorrow,' then it is already unacceptable." The only reason you, layperson, have always refused to presently follow the text and enter into contemplation is that you mistakenly believe that no one can indeed do so. You must earnestly reflect on this and make a determined effort to change, and not act like a dwarf watching a play—seeing only the surface drama on stage and missing the deeper meaning.
寄善超世出世法，孝慈第一。以慈心而修孝行，可順父母，格鬼神，況出世師長乎。勉旃，無任情率意也。
> Jishan Chao Among all worldly and transcendent practices, filial piety and compassion are of utmost importance. Cultivating filial conduct with a compassionate heart can bring harmony to one's parents and influence even spirits and deities—how much more so toward one's transcendent teachers. Strive diligently; do not indulge in willful emotions or careless behavior.
寄王古學丈夫不難高明，難於精細。苟精細，則儒理釋理可分剖同異之致，宗眼教眼可坐證合一之源矣。
> For Wang GuxueA person of great integrity finds it less challenging to be elevated in understanding than to be precise and detailed. If one attains this precision, then the principles of Confucianism and Buddhism can be distinguished in their shared differences, and the insights of the tradition and the Dharma can be directly realized as coming from the same source.
與沈甫受甫敦《占察行法》，蒙昆玉梓梵冊，而不肖屢結壇，俱不獲清淨輪相，此可信天下後世邪？今誓作背水陣，掩死關禮之。《十二頭陀經》，俟後或敢著筆，今沈船破釜時，未暇作空頭話也。
> \[Letter to Shen Fushou and Shen Fudun\]I have performed the Divination Sutra Practice many times, each time setting up an altar, but never once obtained the pure divination signs. Can I—one so unworthy—gain the trust of the world and future generations? Now I vow to make a last-ditch effort, taking a deathbed retreat to practice it with full focus. As for the \*Twelve Ascetic Practices Sutra\*, I will dare to write about it later. Right now, when I have already burned my boats and crossed the Rubicon, I have no time for empty words.
與聖可不肖三業，罪過不少，雜亂垢心，豈致清淨輪相。爰發慚愧，退作但三歸人，誓不為師作範，誓不受人禮拜，誓不出山，誓得清淨輪相，不論百日千日、六年九年，畢死為期。辭嘉興事竟，嗣當辭留都事也。
> To Holy Ke This unworthy one's three types of actions are filled with countless faults and errors. With a defiled and distracted mind, how could I achieve the pure signs of the wheel? Thus, feeling deep shame and remorse, I retreat to become merely a person who has taken the Three Refuges, vowing never to act as a teacher or model, never to accept anyone's bows, never to leave this mountain, and vowing to attain the pure signs of the wheel—regardless of whether it takes a hundred days, a thousand days, six years, or nine years, until death itself. After concluding the matters in Jiaxing, I will then resign from my duties in Liudu as well.
與了因及一切緇素宋儒云：「才過德者不祥，名過實者有殃，文過質者莫之與長。」旭一人，犯此三病，無怪久滯凡地，不登聖階也。旭十二三時，因任道學而謗三寶，此應墮無閒獄，彌陀四十八願所不收，善根未殞，密承觀音、地藏二大士力，轉疑得信，轉邪歸正。二十年來，力弘正法，冀消謗法之罪。奈煩惱深厚，於諸戒品，說不能行。癸酉中元拈鬮，退作菩薩沙彌，蓋以為今比丘則有餘，為古沙彌則不足，寧捨有餘，企不足也。夙障深重，病魔相纏，從此為九華之隱，以為可終身矣。半年餘，又漸流布，浸假而新安，而閩地，而苕城、檇李、留都，虛名益盛，實德益荒。今夏感兩番奇疾，求死不得。平日慧解雖了了，實不曾得大受用。且如《占察行法》一書，細玩精思，方敢遵古式述成，仔細簡點，並無違背經宗。乃西湖禮四七，不得清淨輪相，去年禮二七不得，今入山禮一七又一日仍不得。禮懺時，煩惱習氣現起，更覺異常。故發決定心，盡捨菩薩沙彌所有淨戒，作一但三歸弟子。待了因進山，作千日關房，邀佛菩薩慈悲拔濟。不然者，寧粉此骨於關中矣。
> In a letter to Liaoyin and all monastics and laypeople, I, Ouyi (Master Zhixu), humbly reflect: A scholar of the Song Dynasty once said, "A person whose talents exceed their virtue invites misfortune; one whose reputation surpasses their true worth will face calamity; and one whose eloquence outweighs their substance will not endure for long." I have unfortunately committed all three of these faults. Is it any wonder that I have long remained trapped in the ordinary world, unable to ascend to the level of a sage? When I was twelve or thirteen, I denounced the Three Jewels out of devotion to Confucian teachings—a grave error that should have cast me into the Avīci Hell, beyond even the reach of Amitabha's Forty-Eighth Vows. Yet my wholesome roots were not entirely severed. I secretly received the strength of Guanyin and Kṣitigarbha, which turned my confusion into faith and my heresy into right views. For the past twenty years, I have strived to spread the Right Dharma, hoping to atone for my past slander of the Dharma. However, my afflictions remain deep, and though I uphold the monastic precepts in theory, I fail to practice them fully. In 1633, during the Ullambana Festival, I cast lots to step down from full monk's status and chose to become just a Bodhisattva-Śrāmaṇera (a novice monk). I felt that I had an excess of what modern monks possess but a lack of what ancient novices had. I would rather let go of that excess and aspire to that depth. Yet my heavy karmic obstacles persist, and sickness plagues me. So I retreated to Jiuhua Mountain, hoping to end my days there. But after more than six months, my reputation gradually spread again—first to Xin'an, then to Fujian, Tiaocheng, Zuili, and Nanjing. My empty fame grew, while my true virtue withered. This past summer, I suffered from two strange and severe illnesses, wishing for death but unable to obtain it. Although my intellectual understanding has been quite clear, it has brought me no real spiritual benefit. Take, for example, the \*Contemplation Practice Ritual\*—I studied it carefully before daring to follow the ancient guidelines. Yet when I performed it for forty-nine days at West Lake, I failed to attain pure and clear signs. Last year, I performed it for fourteen days without success. This year, I tried again for seven days in the mountains, yet still came up short. During the repentance practice, my afflictions and habitual tendencies unexpectedly flared up, even more intensely than usual. Therefore, I have made a firm decision: I will renounce even the precepts of a Bodhisattva-Śrāmaṇera and become simply a disciple who has taken the Three Refuges alone. When Liaoyin returns to the mountains, I will enter a three-year seclusion, sincerely seeking the compassion and blessing of the Buddhas and Bodhisattvas to deliver me. If I fail to attain realization, I would rather shatter this body in retreat than accept its present state.
與沈敬園聞楊乘乘與笑禪師齟齬。夫參知識，須領其所長，不責其所短。法門深遠，等覺未盡，況今時知識邪？法中起過，福反成罪。幸同往釋此芥蒂，法門幸甚。
> To Shen JingyuanI heard that Yang Chengcheng had a falling out with Chan Master Xiao. In seeking guidance from spiritual teachers, we must appreciate their strengths without dwelling on their shortcomings. The Dharma is profound and vast—even those at the stage of near-enlightenment have not fully comprehended it, let alone the spiritual teachers of our time. If we find faults within the Dharma itself, our merit may instead turn into offense. I hope you can help resolve this misunderstanding. It would be a great fortune for the Dharma.
復韓朝集境苦生厭，此苦諦慧也。厭苦則不敢造業，此集諦慧也。因不生則果不生，此滅諦慧也。殷勤知悔，即道諦慧也。須陀洹所見，見此而已，阿羅漢所證，證此而已。捨戒不如法，不必疑，已捨矣，但有世閒性罪，安更有犯法罪。受戒不如法，舉世皆然，亦不必疑。但如法行一日，便有一日功德，《瑜伽師地論》言之甚詳，時當末世，不可以正法為例故也。夫犯戒造惡，固有罪矣，念佛書經，獨無福乎？均是佛言，何一信一不信，甘墮憂疑坑中邪？悔得當，則名勝行，過其宜，則成悔蓋。千經萬論，只要人直下安心。安心無術，只知法無性而已。《般若》謂過現未來，心不可得。《華嚴》云，心不妄取過去法，亦不貪著未來事，不於現在有所住，了達三世悉空寂。仁者聞之熟矣，胡不時時觀察乎？淨土痛快直捷，廣大圓融，至頓至易，無機不收，無罪不滅，仁初發心，便知歸向，胡三十餘年，猶半信半疑？特錄往生公案二則，以助信力，萬勿更躊躕也。但觀察現前一念，緣起無生，罪源自涸。此事甚不難，人看得難耳。
> In response to Han Chaoji: Feeling weary of suffering in worldly conditions is the wisdom of the Truth of Suffering. Wearying of suffering leads one to refrain from creating karma—this is the wisdom of the Truth of the Origin of Suffering. When causes do not arise, results do not arise—this is the wisdom of the Truth of Cessation. Eagerly and remorsefully repenting—this is the wisdom of the Truth of the Path. What a Stream-Enterer sees is merely this; what an Arhat realizes is merely this. If one renounces the precepts improperly, there is no need to doubt—having already renounced, there remains only the worldly nature of transgression; how could there still be an offense against the precepts? If one receives the precepts improperly, this is the case for everyone in this age, so there is also no need to doubt. Simply practice according to the Dharma for one day, and you will have the merit of that one day. The Yogācārabhūmi Śāstra explains this in great detail. In this degenerate age, one cannot take the correct Dharma of a prior era as the standard. Committing offenses and creating evil certainly involves guilt, but does reciting the Buddha's name and copying scriptures not bring merit? They are both the words of the Buddha—why believe in one but not the other, willingly falling into a pit of anxiety and doubt? If repentance is appropriate, it is called a virtuous practice; if it is excessive, it becomes a hindrance of remorse. All the thousands of sutras and countless commentaries exist only to help people settle their minds directly. There is no other technique for settling the mind than to know that dharmas have no inherent nature. The Prajñā Sūtra says that the past, present, and future minds cannot be grasped. The Avataṃsaka Sūtra says, "The mind does not wrongly grasp past dharmas, nor does it cling to future events, nor does it abide in the present; it fully realizes that the three times are all empty and still." You have heard these teachings many times—why not observe them from moment to moment? The Pure Land path is direct and swift, vast and perfectly accommodating, supremely sudden and easy. No being of appropriate capacity is excluded, no offense is left unpurified. At the very beginning of your aspiration, you knew to turn toward it—why, after more than thirty years, are you still half-believing and half-doubting? I have specially recorded two cases of rebirth in the Pure Land to strengthen your faith; do not waver any longer. Simply observe the present moment: when you see that conditions arise without inherent existence, the source of transgressions dries up of itself. This is not at all difficult—people simply see it as hard.
復唐宜之《妙宗鈔》一書，不可動一字。蓋大小彌陀經，普被三根，註須通淺深。此經專被韋提希等圓頓大根，令現悟無生忍，儻作是一心之旨未徹，斷無依事修觀之理。雲棲謂心粗境細，妙觀難成。本諸善導等諸大祖師，信非臆說。旭謂宋時根性稍利，四明發揮猶略，若今大師復作，只可詳釋，何容節要？大匠不為拙工改廢繩墨，羿不為拙射變其彀率，此係不小。儻圓解不十二分透徹，便欲作觀，未有不招魔事者。唯持名一法，千穩百當，而圖經及《玅宗鈔》，姑與人結圓頓種。或眾生根性不可妄測，亦自有能解者。若解，決不嫌多；若未解，刪之於彼何益？且刪淺存深，初機益不能解；若刪深存淺，大違經宗。進退思之，萬勿萌此念也。
> Regarding the \*Treatise on the Subtle Doctrine\* (\[\*Miaozong Chao\*\]): not a single word should be altered. The Larger and Smaller \*Sukhavativyuha Sutras\* are designed to benefit beings of all three capacities, so their commentaries must be accessible to a wide range of understanding. This sutra, however, is expressly taught for individuals of perfect and sudden awakening, like Queen Vaidehi, enabling them to realize the birthless tolerance in the present moment. If one's understanding of the principle of single-mindedness is not thoroughly penetrated, there is no basis for practicing contemplation according to the teachings. Master Yunqi (Lianchi) stated that when the mind is coarse and the object of contemplation is subtle, such a wonderful contemplation is difficult to accomplish. This view, grounded in the teachings of great patriarchs like Shandao, is certainly not an arbitrary claim. I, Ouyi, believe that during the Song dynasty, the spiritual faculties of practitioners were somewhat sharper, and Master Siming's (Zhili) exposition was still rather concise. If such a great teacher were to appear today, he would only provide a more detailed commentary—how could it be abridged? A master carpenter does not abandon his measuring line because of an unskilled worker; the legendary archer Yi did not change his standard of archery because of a poor shot. This matter is of no small importance. If one's perfect understanding is not fully and thoroughly realized, and they attempt to practice contemplation, they will certainly invite demonic obstacles. Among all methods, the practice of mindfulness of the Buddha’s name (\*nianfo\*) is the most stable and reliable. As for the illustrations of the Pure Land and the \*Treatise on the Subtle Doctrine\*, they are offered to help beings plant seeds for perfect and sudden awakening. One cannot presume to measure the spiritual faculties of all beings—there will naturally be those who can understand. If one understands, they will certainly not find the text too lengthy. If one does not understand, what benefit is there in abridging it? Moreover, if you cut away the profound to keep only the shallow, beginners will find it even harder to comprehend. If you cut away the shallow to keep only the profound, you will greatly violate the sutra’s intent. After careful consideration, please never entertain this idea.
荅蓮勺翁出家，當紹蓮大師法脈。往者雪公，不耐鉗錘，甘心小就，楊生志大才美，因地欠真，皆作古人，良可歎悼。旭福尟障深，聊作村學究句當，賴二三童蒙，未染近時惡態，僅種金剛種子。儻先有成見者，任掉頭不顧而已。自愧百煉千磨，終未斷惑證果，而具縛凡夫，以肉眼作佛眼用，若教若宗，得無纖毫疑滯。故著述甚多，皆可考諸佛祖而俟百世，此真自信，非天下能瞞盰也。承示《心經口義》，別具見學富才華，儻欲壽梓，不妨再酌。法門至誼，無容獻諛，知不見罪耳。
> After layman\[note\]Lian Shao\[note\] became a monk, he should carry on the Dharma lineage of Master Lian. In the past, Xuegong could not endure the hammer and forge of discipline, contenting himself with small achievements. Yang Sheng had great aspirations and talent, but his foundation lacked sincerity. Both have now become figures of the past, which is truly lamentable. My blessings are meager and my obstacles deep, serving only as a village schoolteacher. I rely on a few young students who have not yet been tainted by the corrupt habits of the current age—only seeds of the vajra have been planted. As for those who have already formed fixed opinions, I simply let them turn away and ignore me. I am deeply ashamed that despite a hundred refinements and a thousand trials, I still have not cut through delusions or realized the fruit of attainment. Yet as an ordinary being bound by afflictions, I use my fleshy eye as a Buddha's eye. Whether in doctrine or meditation, I have not a trace of doubt or stagnation. Thus, I have written many works, all of which can be verified by the Buddhas and patriarchs and awaited by future generations. This is true self-confidence, not something the world can obscure or deceive. You have shown me your \*Heart Sutra Commentary\*, which reveals your vast learning and talent. If you wish to have it engraved on woodblocks for publication, you may reconsider it. The close bond of the Dharma path does not allow for sycophantic praise; I trust you will not take offense at my words.
荅韓服遠尊恙鬱痰所致，鬱又從勘境不破所致也。種種逆境，可動心忍性，增益不能，皆所以成就自己而已。世道交喪，儒門久已無人，願足下矢志為君子儒。近世學佛人，才聽講，只思做法師，才不思做法師，便不肯究心佛法；學儒人，才讀書，只思中進士，才不思中進士，便不讀書。殊不知讀書，是為聖賢正路，研究佛法，是成菩提、生西方正路也。哀哉！然佛門猶有一二知成佛者，儒門絕無一人思為聖賢，世安得不亂，亂安得復治邪？足下果發起決定為聖賢心，而釋迦不暗中摩頂，孔子不晝夜擁護，無有是處。
> Reply to Han FuyuanYour illness is caused by emotional congestion due to phlegm, which itself stems from an inability to break through the boundaries of your circumstances. All kinds of adverse situations can strengthen your resolve, sharpen your resilience, and develop your abilities—they exist solely to help you grow. In a world where the Way is in decline, the tradition of true Confucian scholarship has long lacked worthy successors. I hope you will commit yourself to becoming a genuine Confucian scholar of noble character. In recent times, people who study Buddhism, as soon as they attend a lecture, only think of becoming a Dharma teacher. Those who won't become teachers refuse to delve deeply into the Dharma. Similarly, those who study Confucianism, as soon as they read books, only think of passing the imperial examinations. Those who aren't interested in exams quit reading altogether. How could they not realize that studying books is the true path to becoming a sage or worthy, and that investigating the Dharma is the direct path to enlightenment and rebirth in the Pure Land? How tragic! Yet in the Buddhist community, there are still one or two who aspire to Buddhahood. But in the Confucian fold, there is hardly a single person who genuinely desires to become a sage or worthy. How could the world not descend into chaos? And how could chaos ever be rectified? If you truly resolve to become a sage or worthy, it is impossible that Shakyamuni Buddha would not secretly place his hand on your head in blessing, or that Confucius would not protect you day and night.
復張中柱儒釋二學，到家雖別，入門大同。若云尊德性而道問學，即全性起修之謂也，若云下學而上達，即全修顯性之謂也，未有不圓悟心佛眾生三無差別，可言修證工夫者，亦未有不深修十乘妙觀，可階究竟極果者。是故近世苟簡法門，最易湊泊，最難到家；佛祖無上心印，最難入手，最易成辦。溈山云：「此宗難得其妙，切須仔細用心。」可中頓悟正因，便是出塵階漸。生生若能不退，佛階決定可期。上古宗匠之言，類皆斟酌穩重若此，豈以一棒一喝，一句一偈，謬作極則者邪？承問諸書，《大乘止觀》，性相總持，實與《佛頂玄文》、《唯識心要》二書，相為表裏。苟留心既久，得其血脈，一代時教，思過半矣。《小止觀》，可依行持。《摩訶止觀》，淵深宏博，須《輔行》並觀。《禪波羅密門》所詮禪法，工夫稍得力，即取看之可也。《六妙門》、《維摩疏》二書，久錮海東。儻仗鼎力，復照此地，乃千古奇事，日夜祝之。
> \*\*Reply to Zhang Zhongzhu\*\* The two teachings of Confucianism and Buddhism, though they arrive at different destinations, share a similar gate of entry. To speak of honoring one's virtuous nature and pursuing inquiry through learning is to say that the whole of one's nature initiates practice. To speak of learning from the lower levels and reaching upward to the higher is to say that the whole of one's practice reveals one's nature. There has never been anyone who has not completely awakened to the truth that the mind, the Buddha, and all beings are not fundamentally different, who could speak of the work of cultivation and realization. Nor has there ever been anyone who has not deeply cultivated the Ten Wonderful Contemplations, who could ascend to the final, ultimate goal. Therefore, in recent times, shortcuts and expedient methods are the easiest to latch onto, yet the hardest to truly reach the end. The unsurpassed mind-seal of the Buddhas and patriarchs is the hardest to get a handle on, yet the easiest to accomplish. Master Guishan said: "This school is difficult to master in its subtlety; you must be careful and apply your mind diligently. If you can suddenly awaken to the true cause, that is precisely the gradual step out of the dust. If you can maintain non-retreat life after life, the stage of Buddhahood can certainly be expected." The words of the ancient lineage masters were all this measured and steady. How could they mistakenly use a single shout or a single blow, a single phrase or a verse, as the ultimate standard? Regarding the books you asked about: \*The Great Cessation and Insight\*, which unifies essence and characteristics, truly forms a complementary relationship with the two books \*The Profound Meaning of the \*Śūraṅgama Sūtra\*\* and \*The Essential Meaning of \*Consciousness-Only\*\*\*. If you pay attention to them for a long time and grasp their vital thread, you will understand more than half of the entire teachings of the Buddha's era. \*The Small Cessation and Insight\* can be followed in practice. \*The \*Mahā\*\* \*Cessation and Insight\* is deep and vast; it must be studied together with \*The Commentary on Practice\*. The meditation methods explained in \*The Gate of the \*Skt: Dhyāna Pāramitā\*\*—once your practice has gained a little strength, you can take it up and read it. The two books \*The Six Wonderful Gates\* and \*Vimalakīrti's Commentary\* have long been locked away and lost overseas. If, by your great influence, they can be brought back to shine in this land, it would be a rare event throughout the ages. I pray for this day and night.
復陳旻昭力疾草法華會義，七旬告成。然每一念及佛道深遠，未嘗不涕淚交流。昔溈山三作國王，遂忘宿命，戒老一念偶誤，復為坡仙，證斷之難，固不待言矣。又憶經中阿難白佛：「十二因緣，特易解耳。」佛語阿難：「莫作是說，除佛一人，餘不能盡因緣性海也。」遂舉往事以訶之。昔有阿修羅子，語其父曰：「大海特淺淺耳。」父曰：「我身長七千由旬，以幻術故，變為十六萬八千由旬，乃窮其底。汝年幼，身僅七百由旬，又未有幻術，何藐視此海邪。」子不信，投身入海，沒溺洪波，幾至喪命。父以幻力接出，喘息僅存。佛語阿難：「往昔阿修羅王，即我身是，阿修羅子，即汝身是。汝昔輕視大海，而受疲苦。今復於我法中，輕視十二因緣甚深法海，當招惡報。」於是阿難慚愧改悔，誓不於法起輕易想，至如來滅後，方辦大事，傳佛心宗。此解悟之難，又豈容藐忽哉。念此二難，方切悲痛。謬辱獎譽，以為義句兼到、解行雙圓，不益令我置顏無地邪。
> Letter to Chen MintanWhile struggling with illness, I hastily completed the "Essentials of the Lotus Sutra" in seventy days. Yet every time I contemplate the profound depths of the Buddha's path, I cannot help but weep. In the past, Master Guishan was reborn three times as a king and forgot his past lives. The Elder Jieyi once made a single slip in mindfulness and was reborn as the poet Su Dongpo. How difficult it is to realize enlightenment—this is clear without need for elaboration. I recall a passage from the sutras where Ananda said to the Buddha, "The Twelve Links of Dependent Origination are quite easy to understand." The Buddha replied, "Do not say that. Except for the Buddha himself, no one can fully fathom the ocean of dependent origination." He then recounted a past event to admonish Ananda. Once, the son of a King of the Asura said to his father, "The great ocean is actually quite shallow." His father replied, "My body is seven thousand yojanas tall. By employing magical powers, I can expand to a height of 168,000 yojanas and still barely reach the seafloor. You are young, only seven hundred yojanas tall, without such powers—how dare you scorn this ocean?" The son did not believe him and jumped into the sea. He nearly drowned before his father magically rescued him, bringing him back to shore gasping for breath. The Buddha said to Ananda, "In that past life, the Asura king was myself; the Asura son was you. In the past, you underestimated the ocean and suffered as a result. Now, in my Dharma, you again disparage the profound ocean of the Twelve Links of Dependent Origination. This will invite dire consequences." Ananda then felt deep shame and remorse, vowing never again to treat the Dharma lightly. It was only after the Buddha's passing that he accomplished the great matter and transmitted the Buddha's mind-seal. This illustrates how difficult it is to achieve true understanding—how can one ever be indifferent or dismissive? Reflecting on these two kinds of difficulty, I feel profound sorrow. That you would mistakenly praise me, saying my words and meaning are both admirable, my insight and practice both perfect—doesn't this make me feel even more ashamed, with nowhere to hide my face?
復導關吾人本分中事，如飲水，冷煖自知。然有先飲水知令煖者，分毫瞞他不得。所以十乘觀法，須知次位，儻有觀無教，未有不墮增上慢者。既四楞塌地，不同迷時法華轉，便可恆轉是經，隨文入證，方名不雜用心。儻不看一字，則此一字，仍是礙心之物，豈虛空已碎，一字尚未碎，大地已沉，一字尚未沉，看則便被他雜，不成一片邪？幸細思之，當噴飯滿案也。
> The matters that lie within our own fundamental nature are like drinking water—only the drinker knows whether it's cold or warm. However, if someone has already drunk the water and knows its temperature, not even a fraction of this knowledge can be hidden from them. Therefore, in the Ten Vehicles of Contemplation, one must understand the progressive stages. If there is contemplation without proper teaching, one will inevitably fall into the arrogance of believing one has attained what one has not. Once we are firmly grounded in reality, no longer turning the Lotus Sutra while deluded, we can then perpetually turn the sutra, entering its truth along with its words. Only this is called undistracted application. If one claims to read not a single word, that very "not a single word" becomes an obstruction to the mind. Even if empty space had already shattered, if that single word remained unshattered, or if the great earth had already sunk, if that single word remained unsunk, then reading it would still be a source of distraction, preventing a unified mind, wouldn't it? Please consider this carefully—you may find yourself laughing heartily at the dinner table!
復達戒勤心作福，不可但貪清閑。少年清閑，是不祥事，非折壽則損福。於清閑二字，作毒藥想，方有少分出生死路。背經雖好，非出家正務。周利不誦半偈，深證二種解脫。提婆在家通十二韋陀，出家通八萬法藏，無救阿鼻地獄三大劫苦。牛飲水成乳，蛇飲水成毒，智學成菩提，愚學成生死，不可不深思也。
> Be diligent in cultivating blessings—do not merely covet a life of leisure. Youth spent in idleness is an ill omen; if it does not shorten your life, it will diminish your merit. Regard the words "leisure" and "ease" as if they were poison. Only then may you begin to glimpse the path beyond birth and death. Though reciting sutras is good, it is not the primary task of one who has left home. Zhouli\* did not recite even a single verse, yet profoundly realized two kinds of liberation. Devadatta, while a layman, mastered all twelve branches of the Vedas, and after becoming a monk, thoroughly understood the eighty-four thousand Dharma treasuries—yet this could not save him from three great kalpas of torment in Avīci Hell. The ox drinks water and turns it into milk; the snake drinks water and turns it into poison. Wisdom transforms learning into enlightenment; ignorance turns learning into the cycle of birth and death. This is a matter for deep contemplation. \*Note: The name "周利" (Zhouli) refers to Cūḍapanthaka, a disciple known for his initial difficulty in memorizing verses yet attaining deep realization.
復松溪法主癸亥春，拜見幽溪尊者。時，正墮禪病，未領片益。戊辰冬，遇歸一兄，方悔向日當面錯過。曾刺血書一然香，供師伯文，寄至台嶺，屈指二十二年矣。台宗一脈，我兄勇猛仔肩，次達月管公，亦復半壁。觀彼會合《玄籤》，一字弗敢稍易，知不墜家風也。如劣弟者，少年誤中宗門惡毒，放恣之習，淪骨浹髓。今雖痛革，餘習難除，故私淑台宗，不敢冒認法派。誠恐著述偶有出入，反招山外背宗之誚。近述《法華會義》，因留都久染，知音大窾，酸臭氣味，絕不知權實本跡綱宗，況得觀心悉檀四益，語以三大五小，甫展卷，無不望洋而退。不得已，竊取《文句》妙樂之旨，別抒平易顯豁之文，聊作引誘童蒙方便耳。消文分句，不無小殊，教部時味，敢有他議哉。然置弟門外，不妨稱為功臣。收弟室中，則不免為逆子。知我罪我，聽之而已。
> To Dharma Master FusongIn the spring of the Guihai year, I paid a visit to Master Youxi. At the time, I was suffering from a meditative illness and gained not a single benefit from his guidance. In the winter of the Wuchen year, I met my elder brother Guiyi, and only then did I regret having previously missed the opportunity when I was face-to-face with true wisdom. I once pricked my finger to write a letter of offering incense, addressed to my grand-teacher, which I sent to Tiantai Mountain. Now, counting back, I realize twenty-two years have passed. The lineage of the Tiantai tradition rests on the bold shoulders of my elder brother, while Master Deyue also occupies a solid place. Observing that your compilation of \*Xuanqian\* does not alter a single word, I know you are upholding the family lineage. As for one so inferior as myself, in my youth I was unfortunately poisoned by the erroneous teachings of the Chan school, becoming deeply ingrained in a habit of reckless indulgence, which seeped into my very marrow. Though I have now reformed with determination, the lingering tendencies are hard to erase. Thus, I privately revere the Tiantai school without daring to claim formal lineage. I fear that if my writings contain occasional discrepancies, I might incur the scorn of those outside the tradition as a misguided disciple. In my recent composition, \*Fahua Huiyi\*, because I have long been immersed in the literary circles of the capital, those who consider themselves connoisseurs, steeped in stale and pedantic airs, remain utterly ignorant of the essentials of provisional and real teachings, not to mention contemplating the mind and the four benefits of skillful means. When I speak of the three great and five small texts, they open the scrolls only to find themselves lost at sea. Forced to improvise, I have borrowed the intent of \*Sentence Commentary\* and \*Wonderful Bliss\*, conjuring plain and straightforward prose as a temporary expedient to guide beginners. Though my dissection of passages and phrases may differ in small ways, how dare I propose other views concerning the division into teachings and periods of time? Yet, if I am kept outside the door, I might still be recognized as a contributor to the cause. If I am accepted into the chamber, I would inevitably be deemed a rebel. Whether I am understood or condemned, I will let it be.
與唐宜之讀修行會義序，知有卓見。但曰：修行須修般若，般若以實相為體，觀照為宗，無住生心為因，究竟種智為果。經云「於法實無所得，不可以三十二相得見如來，無有法得菩提，故然燈授記」，皆指示初下手時，以無所得為方便之觀門，所謂應無所住而生其心者也。居士反判作第一義諦，一可商也。論云「不離佛世住，供給如來住，求佛教授住」，皆點明菩薩位中，分得真實受用，所謂漸住究竟種智者也。居士反判作忠恕之語，二可商也。請以喻明，黃帝失珠，罔象得之，今於法實無所得等，皆罔象之求也，可竟喚作第一義諦乎？不離佛世，供給如來，求佛教授，皆玄珠之異名也，可喚作切實功夫乎？雖王文成云：「喚戒慎恐懼作本體亦得，喚不睹不聞作工夫亦得。」然戒慎恐懼，畢竟是達本體之工夫，猶所謂於法實無所得等；不睹不聞，畢竟是工夫所顯之本體，猶所謂不離佛世住等。若直以實無所得等為第一義諦，何異偏空？不離佛世等為工夫，何異著相？以著相工夫，求偏空義諦，是背般若，豈修行般若哉？此等關係，迷悟攸分，儻肯細細理會一番，不唯更有一番真實受用，即古人鼻孔，亦決不向文字同異中卜度矣。納近重閱《大般若》六百卷，見其義趣，愈博愈約，無法不從此出，無法不歸於此。六祖所謂法法皆通，法法皆備，而無一法可得者，正以無一法可得，故法法皆通，法法皆備也。無一法可得，最上乘下手工夫；法法皆通，法法皆備，最上乘圓滿本體也。設有一法可得，則被此一法所礙，不能法法皆通、法法皆備矣。如唐太宗，設不拌喪家亡身，何得富有天下。直至富有天下，即以天下為家、天下為身，亡身家者，為莫大身家。是故於法實無所得，則恆不離佛世；不以相見如來，則恆供給如來。無有法得菩提，則能求佛教授，如此方名修行般若，方可降伏其心，方為住所應住。不然，依文解義，三世佛冤，縱行六波羅密百千萬劫，以有所得為方便，終名遠離甚深般若而已。向謬述破空論，破今人之得空故也。若無所得，則不得有，亦不得空，亦不得無所得，何所可破哉？
> To Tang Yizhi I've read the preface to \*Cultivation Essentials\* and can see you have insightful views. But you say: "Cultivation must cultivate \*Prajñā\* (wisdom). \*Prajñā\* takes true reality as its essence, insight as its core, non-abiding mind as its cause, and ultimate wisdom as its result." The sutras say, "In truth, no dharma can be attained; the Tathāgata cannot be seen by the thirty-two marks; there is no dharma to attain enlightenment, hence Dīpaṃkara gave the prophecy." These all point to the initial practice stage: using "non-attainment" as the skillful means of insight—what is meant by "should give rise to a mind that abides nowhere." Yet, Master, you instead interpret this as the ultimate truth—that's point one to discuss. The treatise says: "Not leaving the Buddha's world, serving the Tathāgata, seeking the Buddha's teachings"—these all illuminate the Bodhisattva stage, where one gradually gains genuine experience, which is "gradually dwelling in ultimate wisdom." Yet you interpret this as mere words of loyalty and forgiveness—that's point two to discuss. Let me use an analogy: The Yellow Emperor lost his pearl, and Wúxiàng (Formlessness) found it. Now, "no dharma can be attained" is like Wúxiàng's search—can we simply call it the ultimate truth? "Not leaving the Buddha's world, serving the Tathāgata, seeking the Buddha's teachings" are different names for the mysterious pearl—can we call them merely practical work? Although Wang Yangming said, "You can call 'fear and caution' the essence, or you can call 'not seeing, not hearing' the practice," still, fear and caution are ultimately the practice that reaches the essence—like "no dharma can be attained." Not seeing and not hearing are ultimately the essence revealed through practice—like "not leaving the Buddha's world." If you directly take "no attainment" as the ultimate truth, how is that different from clinging to emptiness? Or take "not leaving the Buddha's world" as mere practice, how is that different from clinging to forms? Using form-clinging practice to seek the empty ultimate truth turns your back on \*Prajñā\*—how is that practicing \*Prajñā\*? This distinction determines whether one is deluded or enlightened. If you'd carefully reconsider, not only would you gain another level of real experience, but you'd also stop guessing at the ancients' true intent through textual differences. I've recently reread the entire \*Great Prajñāpāramitā Sūtra\* (600 fascicles). I see its meaning: the more vast it is, the more essential it becomes. No dharma doesn't arise from it, and no dharma doesn't return to it. The Sixth Patriarch said: "Every dharma interconnects, every dharma is complete, yet no single dharma can be attained." Precisely because no dharma is attained, therefore every dharma interconnects and is complete. "No dharma attained" is the beginner's practice of the highest vehicle; "every dharma interconnects and is complete" is the perfect essence of the highest vehicle. If there were a single dharma to attain, you'd be obstructed by it, unable to have every dharma interconnect and be complete. Like Emperor Taizong of Tang—if he hadn't risked losing his family and life, how could he have gained the whole empire? When he finally owned the empire, he took the whole world as his home and body. Losing home and body became the greatest home and body. Thus, when truly no dharma is attained, you never leave the Buddha's world; when you don't see the Tathāgata by marks, you constantly serve him; when there's no dharma for enlightenment, you can seek the Buddha's teachings. Only then can you truly cultivate \*Prajñā\*, subdue your mind, and dwell in the right abode. Otherwise, interpreting the words literally is to wrong the Buddhas of the three times. Even if you practice the six perfections for countless eons, with attainment as your skillful means, you'll ultimately be far from profound \*Prajñā\*. In the past, I mistakenly wrote \*Refuting the Treatise on Emptiness\* because I was refuting people's attachment to emptiness. If you have true non-attainment—neither attaining existence, nor emptiness, nor even non-attainment itself—what is there to refute?
荅唐宜之二書問意，請直言之。紫柏之問，為要問，切問，妙問，坐斷咽喉問，立斷命根問，向彼問處著眼，十個有五雙悟道。居士之問，為呆問，迂問，戲問，不達理路問，佛所不荅問，若向此胡思亂想，十個有五雙發邪。經明不應思而思，不應問而問，反成毒智也。夫六百卷《般若》，《心經》該之，《心經》二三百言，照見五蘊一語該之，照見一語，色心二字該之。凡所照者，無非色攝；凡能照者，無非心攝。而能所無性，由妄念立，故瞥爾一念，則為色心本源。究此一念瞥起，起處無從，全依真性。然真非妄因，何因起妄？真非有外，妄豈外來？展轉簡責，畢竟此妄，從何瞥起？此銀牆鐵壁真疑情，真話頭也。不論年月時劫，只有此個疑團，眉毛與大地廝結，會須討個分曉，老鼠入牛角尖，定有倒斷處。又如鼠咬棺材，不穿不歇。如此疑去，勿忘勿助。機緣到時，噴地悟去，方知世界身心，本是翳眼空花。本來不生，不復更滅，那得更有無始劫前，最初起念之由可問？如癡人說夢也。就此噴地悟門，復分淺深邪正，須略言之。有人得此，坐斷兩頭消息，便謂一空永空，無復修證可論，則為惡取空見，反墮大坑。有人得此，了知身心世界，皆如夢影，執著漸輕，修行漸進，則為乾慧。有人得此，知身心世界，雖如幻影，唯有真心，不生不滅，為一切生滅所依，由是雲興六度萬行，助嚴真心，自他兩利，則為中道正信。有人得此，了妄無生，全是性起，真性不生不滅，則一切法，當下亦皆不生不滅，真性具一切法，造一切法，一切法亦皆具一切法、造一切法，遂見法法互融互具，互遍互周；雖復重重融具遍周，亦無所在；雖無所在，而無盡無盡，法法宛然。是謂具縛凡夫，能知如來祕密之藏，雖是肉眼，即名佛眼，從始至終，以此佛知佛見，而為修行，直至圓滿菩提，歸無所得，中閒永無諸委曲相。溈山云：「此宗難得其妙，切須仔細用心。可中頓悟正因，便是出塵階漸。」生生若能不退，佛階決定可期。此之謂也。豈似後世講士，妄計積功累行，不明平等法性；又豈似今時狂禪，妄計即心即佛，不知差別義門者邪？然欲發妙悟，或從思入，或從聞入，事非一概，但先滌舊時知見，令淨盡無餘，方堪有新益耳。其一
> Two Letters in Reply to Tang YizhiLet me address your question directly. Zibo's questions were essential questions—urgent, profound, life-or-death questions that cut off speech and sever the root of being. If you focus on where the question comes from, nine out of ten will see the truth. Your questions, however, are dull questions, roundabout questions, playful questions, questions that miss the point entirely—the kind the Buddha refused to answer. If you spin your wheels on these, nine out of ten will go astray. The scriptures clearly say: thinking what shouldn't be thought, asking what shouldn't be asked, turns wisdom into poison. The \*Heart Sutra\* covers the entire six hundred volumes of the \*Perfection of Wisdom\*. Those two or three hundred words can be summed up in one phrase: "illuminates the five aggregates." That phrase, in turn, can be summed up in two words: form and mind. Everything illuminated belongs to form; everything that illuminates belongs to mind. Yet illuminator and illuminated have no fixed nature—they arise from deluded thoughts. One fleeting thought is the very source of form and mind. Examine that single thought as it flashes. Where does it come from? It has no place of origin; it arises entirely from True Nature. Yet the True is not the cause of delusion—so what causes delusion to arise? The True has no "outside"—so how could delusion come from outside? Scrutinize it from every angle: In the end, where does this delusion flash forth from? This is the real doubt, the true \*huatou\*—a doubt as solid as an iron wall or silver barrier. Forget about hours, months, or eons. Only this single lump of doubt remains, your very eyebrows knotted together with the great earth itself. You must see it through to the end—like a mouse crawling into a cow's horn, there must be a breaking point. Like a rat gnawing at a coffin—it won't stop until it breaks through. Doubt like this: neither forcing nor forgetting. When the right moment comes, you'll burst open in sudden awakening. Then you'll truly know: The world, your body and mind—they've always been nothing but flowers in the sky, seen through diseased eyes. Originally unborn, they cannot be destroyed. How could there be some "first thought" before the beginningless eons for you to question? That's just a fool talking in his sleep. This awakening, however, has different levels—shallow and deep, right and wrong. I'll speak a little on this. Some, upon awakening, cut off both extremes and think "emptiness is final"—no more cultivation, no more realization. This is the false view of clinging to emptiness, which throws them into a deep pit. Some come to know the body, mind, and world are all like dreams and shadows. Attachments lighten; practice deepens. This is dry wisdom. Some realize that though body, mind, and world are illusions, there is only the True Mind—unborn, undying—the ground of all birth and death. So they tirelessly practice the six perfections and myriad good deeds, nurturing the True Mind, benefiting self and others. This is the right faith of the Middle Way. Some awaken to see that delusion has never been born—it's always just the activity of True Nature. Since True Nature is unborn and undying, all phenomena are likewise unborn and undying. True Nature contains all phenomena and creates all phenomena; likewise, all phenomena contain and create all other phenomena. Thus, they see each thing interpenetrating and mutually containing every other thing, pervading and encompassing everything. Though endlessly interwoven and inter-contained, nothing has any fixed location. Though nothing is fixed, the endless, inexhaustible display unfolds—each phenomenon perfectly itself. This is what it means for an ordinary person, still bound by afflictions, to know the Tathagata's secret treasury. Though they see with ordinary fleshly eyes, those eyes are already the Buddha-eye. From beginning to end, they practice with this Buddha-knowledge and Buddha-vision, proceeding straight to perfect enlightenment, returning to nothing attained—along the way, there are never any detours or distortions. Weishan said: "This teaching is hard to reach. You must be careful, must pay close attention. If you suddenly awaken to the true cause, you've taken the first step out of the dusty world. If you never retreat, life after life, the stage of Buddhahood is assured." This is exactly what he meant. How could this be like those latter-day scholars who calculate merit and deeds, not understanding the equal nature of all phenomena? How could it be like the mad Chan practitioners of today, who recklessly claim "the mind is the Buddha" without understanding the distinctions in the teachings? To awaken true insight, some enter through reflection, others through hearing—there's no single method. But first, wash away all your old views completely. Leave not a single trace. Only then can new understanding arise. Part One
狂言駭聽，乃蒙嘉納，且承不棄，賜以忠告，字字金錍，可銘可戴。嗟乎！惺兄逝後，久不聞直諒之言矣，今何幸得此於老居士哉。雖習氣深重，當數數念此良藥，漸有瘳也。生平過失多端，不止動氣、輕喜二種，尤望不吝直言，令我改革。但動氣一事，有大不得已處。夫五百弟子，各說身因，雖皆非佛意，而各稱善說者，以入門不同，到家則一，又未知佛實意，皆順佛權門，故不妨也。儻如楊墨充塞仁義，則孟子必為之懼，遑恤好辯之譏哉。所以慈明慢罵諸方，大慧痛訶暗證，罹大禍而不敢避，是或別有一道，不可以雲棲、竹林之法例之也。雖然，不肖力學不怒之威，居士深諒折肱之苦，庶幾允當也乎。
> Your startling and alarming words have been graciously accepted. I am deeply grateful that you have not abandoned me but instead offered loyal advice—every word a golden needle that can be inscribed on my heart and worn as a guide. Ah! Since my friend Brother Xing passed away, I have long heard no honest and straightforward words. How fortunate I am to receive them now from you, an elder layperson! Though my negative habits are deeply ingrained, I will repeatedly recall this excellent medicine, and gradually I will recover. My life has been full of faults, not just the two of being quick to anger and easily pleased. I especially hope you will continue to speak plainly, so I may reform myself. However, regarding this matter of being quick to anger, there are occasions when it is truly unavoidable. Consider: five hundred disciples each explained the causes of their own bodies. While none fully corresponded to the Buddha’s intent, each was praised as having given a good explanation—because though they entered the gate by different paths, once they reached home, they were the same. Since they were unaware of the Buddha’s ultimate meaning, they simply conformed to his provisional teaching, and so there was no harm. But if someone acts like Yang Zhu and Mozi, who corrupted benevolence and righteousness, then Mencius would certainly be alarmed—and he would hardly care about being criticized as argumentative. This is why Master Ciming openly scolded various schools, and Master Dahui bitterly denounced secret understanding. Even facing great danger, they dared not avoid it. This may involve another principle altogether that cannot be judged by the standards of Master Yunqi or Master Zhulin. Nevertheless, I strive to learn the authority that does not rely on anger. And you, layperson, deeply understand the pain of a broken arm. Perhaps we can reach a proper balance between us.
寄達月法主尊者台宗獨步，不唯近接幽溪之緒，實遠繼荊溪之教，非同皋亭一派，有名無實也。曾聞台門多順子，乃即中之門，何以有躍冶之金邪。憶甲戌春，見金若采《法華百問》，時一笑置之。不意歷年七周，未摧斧鉞，今且梓成，何肆無忌憚至此？雖鄙陋淺惡，亦有一輩生盲，輒從其教，在尊者已不屑誨，其如害愚小何？昔世尊於提婆達多之逆，必遣舍利弗，廣向王臣說其過罪，尊能獨默然邪？某睹茲僭竊，悲出肺肝，自附於沐浴請討之科，姑直批彼邪問，呈諸方丈。法道陵夷，斯時為甚，壞正教者，不止一金氏。尊者向現居士身，已作人天重望，況今儼然沙門儀表，釋迦、智者、荊溪，實式臨之，何容諉其責也。
> Letter to Dharma Master YuedaVenerable Sir, you stand alone as a master of the Tiantai school. Not only have you recently inherited the legacy of Youxi, but you have truly carried on the teachings of Jingxi from afar—you are nothing like the Gooting branch, which has a name without substance. I have heard that the Tiantai school has many obedient disciples, all following the path of Jizhong—so how could there be a rebellious element among them? I recall in the spring of the year Jiaxu, when I saw Jin Ruocai's \*One Hundred Questions on the Lotus Sutra\*, I merely set it aside with a laugh. Never did I expect that seven years later, the ax blade has still not fallen to strike it down, and now it has actually been printed! How can such audacity go unchecked? Although it is shallow, vulgar, and contemptible, still there is a whole generation of the blind who follow its teachings. Venerable Sir, you might deign not to correct them, but what about the harm done to the ignorant and the simple? In the past, when the World-Honored One faced the rebellion of Devadatta, He sent Shariputra to widely expose his crimes to kings and ministers. Can you remain silent alone? Seeing this act of usurpation, my grief wells up from my very heart and lungs. I count myself among those who wash themselves and call for punishment. For now, I have directly criticized those heretical questions and presented them to your abbacy. The decline of the Dharma is most severe in these times, and those who corrupt the true teaching are not limited to one Jin. Venerable Sir, you have already appeared in the guise of a layman and become a great hope for humans and gods—how much more so now that you stand as a solemn model of a monk! Shakyamuni, Zhiyi, and Jingxi look down upon you; how can you shirk this responsibility?
與見月律主律學之訛，將及千載。義淨、懷素二師既沒，能知開遮持犯、輕重緩急者，絕無其人。近世愍忠大慧律主，頗糾正小半，猶未復佛世芳規。旭又薄德尟福，不足取信於人。寤寐永歎，涕淚交流，大廈將傾，決非一木所支。邇聞座下奮金剛志、秉智慧炬，革弊遵古，喜而不寐，冀獲良晤，盡獻片長，以益明聖塵歸大地，水入滄溟，座下既得盡善盡美，旭亦無遺珠刖璞之憾矣。今夏細商《集要》一遍，遂重治成槁，卷帙較舊不多，而刪繁補要，頗為精鍊，并聞之具眼者。
> (To Abbot Jian Yue) The errors in Vinaya studies have persisted for nearly a thousand years. Since the passing of Masters Yi Jing and Huai Su, no one has truly understood which rules to uphold or break, or discerned the gravity of violations. In recent times, Master Da Hui of Min Zhong Temple made some corrections, but these fell short of restoring the original purity of the Buddha's era. As for me, Ou Yi, lacking in virtue and blessings, I cannot inspire trust in others. In my waking and dreaming hours, I sigh in sorrow, my tears flowing freely. A great hall about to collapse cannot be propped up by a single beam. Hearing recently that you, Honorable One, have resolutely taken up the vajra resolve, holding aloft the torch of wisdom to abolish corrupt practices and restore the ancient ways, I rejoiced so much I could not sleep. I hope for an auspicious meeting where I may offer any small insights to help illuminate your revered path. As dust returns to the earth and water merges into the vast ocean, once you achieve perfection without flaw, I too will have no regret about hidden pearls or unpolished jade. This summer, I carefully reviewed the epitome of monastic rules once more, and have now revised it into a clean manuscript. Though not longer than before, it is more refined through careful editing, and I share this with those who have discerning eyes.
與劉純之此一大事因緣，積訛已久。伶俐人往往意見湊泊，氣魄承當，如余集翁輩，可為殷鑒。《五燈花》一書，豈不為千古具眼者笑邪。陳旻翁，深心弘護，肉身韋馱。但本分中事，有時精細巧妙，不愧古人；有時粗疏抹過，尚不堪與座主提草鞋，亦未經陶鍊耳。渠於法門，極為在行，絕不承當悟字，甚討便宜。然微窺其意，遠不如做秀才時之虛心矣。世閒科第，果能埋沒賢豪者邪。可畏也。
> To Liu ChunzhiThis matter of great significance has been misunderstood for such a long time. Clever people often try to piece together their own explanations or take on an air of spiritual authority, as was the case with those like Ji Weng—their example should serve as a serious warning. Wouldn't that book \*The Five Lamps\* simply be laughed at by the discerning eyes of all ages? Mr. Chen Min is deeply devoted and protects the Dharma with great sincerity, like a living Veda. However, when it comes to his own essential practice, at times he is fine and ingenious, matching the skill of the ancients; at other times he is rough and skips over things, not even fit to carry the sandals of a meditation master—he simply hasn't been refined through training yet. He is quite knowledgeable about the Buddhist path and never claims to have attained enlightenment, which is very wise. Yet, if you look closely at his mind, it's far from the open-mindedness he had as a scholar preparing for the imperial exams. Do worldly honors truly have the power to bury wise and virtuous people? That's something to be feared.
復張中柱承諭，世俗通病，唯喜熱鬧道場。誠當世師資，頂門一鍼。晨昏佛號悲咒，便是宦海慈航，自利利他，法皆具足，只恐含元殿裏更覓長安。然丈室留心圓頓教法，決不同近日伶俐士夫，得便宜處失便宜也。
> Reply to Zhang ZhongzhuYou say that a common fault in the world is delighting only in bustling ritual gatherings. This truly is a needle to the crown of the head for today's teachers and students. Reciting the Buddha's name and the Compassionate Mantra morning and evening is itself a compassionate boat on the sea of officialdom; benefiting oneself and others, the Dharma is already complete in this. The only fear is that someone might search for Chang'an while standing right in the Hall of Hanyuan. Still, since you are devoted to the perfect and sudden teachings in your quiet chamber, you are certainly unlike those clever gentlemen of late who seek advantage yet lose it where it truly counts.
寄錢牧齋今夏兩番大病垂死，季秋閱藏方竟，仲冬一病更甚，七晝夜不能坐臥，不能飲食，不可療治，無術分解，唯痛哭稱佛菩薩名字，求生淨土而已。具縛凡夫，損己利人，人未必利，己之受害如此，平日實唯在心性上用力，尚不得力，況僅從文字上用力者哉。出生死，成菩提，殊非易事，非丈室，誰知此實語也。
> To Qian Muzhai (Qian Qianyi)This summer, I fell gravely ill twice and nearly died. I only finished reading through the entire Buddhist canon late in autumn, only to fall even more severely ill in early winter — for seven days and nights I could neither sit nor lie down, neither eat nor drink. No medicine could cure me, no method could relieve me. All I could do was weep bitterly, call out the names of Buddhas and Bodhisattvas, and pray to be reborn in the Pure Land. I am but an ordinary being, bound by countless attachments. Trying to help others at my own expense — it turned out that others were not necessarily helped, while I myself suffered so greatly. Even though I usually focused my efforts on the nature of the mind, I still could not gain any real power from it. How much worse, then, for those who focus only on words and texts? To transcend birth and death and realize enlightenment is no easy matter. If not for the Vimalakīrti Hall, who would understand these true words?
復錢牧齋濟雲鬥諍，不啻小兒戲。閱儒釋宗傳，竊議可付一笑矣。續燈事，遍集明朝語錄，乃可成之，非朝夕能辦，未填溝壑，當以三四年為期也。著述須實從自己胸中流出，方可光前絕後。設非居安資深，左右逢源，縱博極群書，遍採眾長，終是義襲而取，不可謂集大成也。大菩薩乘願力闡正法，須如馬鳴、龍樹、智者、清涼，立極千古。若圭峰、長水輩，雖各有所得，猶未免為明眼簡點，況其餘哉。乞丈室裁之。憨大師性相通說，久為教家嗤笑，無能為害。達大師以能所八法所成，釋性境二字，不過承魯菴之訛，習而不察，白璧微瑕耳。交光用根一語，毒流天下，遺禍無窮，非一言可罄。《宗鏡》對畢，乞寄還山中，所許通翼，亦乞慨付。
> Reply to Qian Muzhai The disputes between the Chan schools of Jiyang and Yunmen are nothing but childish games. When I read the histories of Confucianism and Buddhism, I can't help but smile—it's all laughable. Compiling a continuation of the Lamp Records would require gathering all the recorded sayings of the Ming dynasty, which can't be done overnight. If I'm not yet buried in a ditch, I expect it will take three to four years to complete. For any written work, the teaching must truly flow from one's own heart and mind to illuminate the past and surpass what came before. If one hasn't settled deeply in a place of peace and built up profound resources, so that insights come from all sides, then even if one has read widely and collected the strengths of many, one's work will ultimately be borrowed and not genuinely one's own. Such a work cannot be called a great synthesis. Great bodhisattvas who take up the power of their vows to expound the true Dharma must be like Asvaghosa, Nagarjuna, Zhiyi, or Chengguan—establishing the highest standard for a thousand years. As for figures like Guifeng Zongmi or Changshui Zixuan, though each had their own attainments, they still could not escape scrutiny from clear-eyed masters. How much less so the rest! I leave this to your judgment. Master Hanshan's theory of the unity of nature and characteristics has long been ridiculed by doctrinal scholars, but it does little harm. Master Daguang’s explanation of the term "nature-object" in terms of the eight dharmas of subject and object is merely an inherited error from Lu'an—habitual and unexamined, a small flaw in an otherwise flawless jade. But Jiaoguang’s phrase "using the root" has poisoned the world and left endless calamity in its wake—it cannot be fully addressed in a single letter. Once the \*Zongjing Lu\* has been checked, please send it back to the mountain. The \*Comprehensive Wings\* that you promised also please graciously send.
## 靈峰蕅益大師宗論卷第五之二
> Dharma Master Ou Yi of Lingfeng: Collected Writings, Vol. 5, Part 2
## 靈峰蕅益大師宗論卷第五之三
> Chapter 5, Part 3: A Treatise from Master Ouyi of Lingfeng